SrI rAmAyaNa thani SlOkam – 30 – AraNya kANdam 19.14 – tharuNau – Part 6, 30.39 – tham dhrushtvA – Part 1

_{SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:}

We are enjoying the vyAkhyAnam for SrI rAmayaNam provided mercifully by periyavAchchAn piLLai along with puththUr swAmy’s simple explanation for that.

This SlOkam in AraNya kANdam has been uttered by SUrpaNakhA.

tharuNau rUpasampannau sukumArau mahAbalau I
puNdareekaviSAlAkshau chIrakrishNAjinAmbarau II

SUrpaNakhA falls in love with both perumAL and iLAiya perumAL. When she is disfigured by iLaiya perumAL, she goes to her brother kara and informs him about the incident. She then identifies perumAL and iLaiya perumAL to her brother by describing them through this SlOkam.

SUrpaNakhA captivated by perumAL’s and iLAiya perumAL’s beauty describes their divine beauty and form. Then, provoked by her resentment for them, she disparages them and mocks their abilities. But looking at their chivalry, she is fearful of them and describes their valour to kara and dhUshaNa.

periyavAchchAn piLLai reveals these three different intentions of SUrpaNakhA in his vyAkhyAnam.

Notes from periyavAchchAn piLLai’s vyAkhyAnam

The following are the explanations describing the bravery of perumAL and iLAiya perumAL.

tharuNau – they are young. They are neither in boyhood nor are they mature and elderly.

SrI rAmAyaNam bAla kANdam 20-2 “UnashOdaSavarsha:” (SrI rAma is not even sixteen years of age).
SrI rAmAyaNam ayOdhyA kANdam 2-21 “anEkavarshasAhasrO vrudhdhasthvamasi pArthiva” (Oh king! After ruling for many thousand years, you have become very old now).

SUrpaNakhA says, “They are young – suitable age for fighting. The youthful age that triggers the instinct in a youth to seek out for fights”.

tharuNau – youthful and desirous. They are young with a desire to rule.

raghuvamSam 1-8 “yauvanE vishayaishiNAm” (Those in the raghu dynasty have a desire to rule the kingdom in their youth).
“rAjyakAmavishayA vibhEdhirE” (They are different due to their aspiration to rule the kingdom).

SUrpaNakhA says, “They are in their youth with an aspiration to conquer and extend their kingdom. They desire to always be victorious”.

SrI rAmAyaNam AraNya kANdam 2-21 “bhavadhvishayavAsina:” (We who live in your kingdom – who have interest in matters related to you – we are worthy to be protected by you).

tharuNau – two youthful people

SUrpaNakhA says, “Single-handedly a young person, because of his youthful energy, can overcome all, but they (perumAL and iLaiya perumAL) are two youthful people, is there anything that cannot be done by them together?”

Even though they are young and have all the eligibility to rule the kingdom, their youthful bodies may lead one to think that they are not suitable for putting up a fight.

rUpasampannau – the two, who are possessing a beautiful form

SrI rAmAyaNam AraNya kANdam 17-7 “simhOraskam mahAbAhum” (SUrpaNakhA was mesmerised by SrI rAma’s chest that looked like that of a lion and his long arms).

SUrpaNakhA says, “They do not even need any weapons. The enemies will retreat just by looking at their chest and shoulders”.

rUpasampannau – who are highly regarded

SUrpaNakhA continues, “You cannot make an inference about their abilities by looking at their youthfulness. They are regarded highly for their valour, ever since they stepped out of thiruvayOdhyA and punished subAhu and mArIcha”.

SrI rAmAyaNam ayOdhyA kANdam 2-37 “gathvA saumithrisahithO nAvijithya nivarthathE” (SrI rAma, who goes along with iLaiya perumAL, is always victorious).

SrI rAmAyaNam kishkindhA kANdam 15-19 “yaSasaSchaikabhAjanam” (SrI rAma is the only repository for all the glories of valour).

Do they have to stress their bodies to destroy enemies like subAhu?

SUrpaNakhA says, “They destroy them without any difficulty, with ease”.

sukumArau – who are beautiful and tender

SUrpaNakhA adds, “When fighting a battle, they do not have any strain on their body, even while fighting, you cannot see any imperfections on their beautiful form”.

sukumArau – two, who provide protection by destroying the enemies

SUrpaNakhA says, “When they come furiously, they will not just kill one or two people who come their way but will destroy the entire army”.

The sound ‘ku’ means earth. “mrU-himsAyAm”, the root, refers to destroying all the inhabitants on earth. Hence ‘kumArau’ means two people who are the cause of death to people on this earth. Therefore, sukumArau means two persons who destroy everyone on this earth without leaving behind even one person.

SrI rAmAyaNam AraNya kANdam 64-78 “sadhEvagandharva manushyapannagam jagath saSailam parivarthayAmi” (I will turn this world, consisting of dhEvas, gandharvas, humans, snakes, and mountains, upside down).

SrI rAmAyaNam sundhara kANdam 36-13 “sAgaramEkhalAm mahIm dhahathi kOpEna” (sIthAp pirAtti’s words: If SrI rAma was safe, would he not have burnt this earth surrounded by ocean like the fire that is seen at the time of deluge).

How does he destroy this earth, are there any tools to aid him?

mahAbalau – strength

SUrpaNakhA says, “Just by the strength of their arms, they can destroy everything”.

mahAbalau – physical as well mental strength

SUrpaNakhA adds, “They are not only physically strong but they also have fortitude and will power”.

mahAbalau – stronger than an entire army

SUrpaNakhA further adds, “Their strength is greater than the combined forces of all the four divisions of your army”.

mahAbalau – two persons who has the strength from the instructions from sage viSwAmithra

SUrpaNakhA says, “Sage viSwAmithra has given them two instructions called balA and athibalA, to help them to fight battles without becoming tired”.

kara and dhUshaNa ask, “How do you know that they will not get tired?”.

puNdareekaviSAlAkshau – eyes are like a lotus flower

SUrpaNakhA responds, “Even though they are wandering in rough terrain, a forest that is alien to them, the vitality in their eyes looks fresh like a lotus flower”.

puNdareekaviSAlAkshau – eyes which do not express any reaction upon seeing the enemies

SUrpaNakhA adds, “Their eyes neither widen, surprised by the strength of the enemies nor do they frown out of fear when the enemies approach”.

puNdareekaviSAlAkshau – eyes which beam with pride on seeing the enemies

SUrpaNakhA continues to describe, “He does not fear upon seeing the enemies. His eyes blossom with pride upon seeing the enemies”.

SrI rAmAyaNam “prIthivisphArithEkshaNam” (SrI rAma’s eyes became wide out of joy upon seeing the enemies”.

Why do their faces blossom with pride upon seeing the enemies?

One may feel happy seeing the enemies when they feel prepared with their protective armour and shield, but when the enemies approach unexpectedly, how can their faces blossom?

chIrakrishNAjinAmbarau – adorned in tree-barks and deerskin ready for combat

SUrpaNakhA says, “They are equipped to engage in a fight, with tree-barks tied tightly, and deer skin tied on top of it carefully”.

SrI rAmAyaNam “sannadhdhau vicharishyatha:” (They are wandering, always prepared for a battle, adorned in tree-barks and deer skins).

chIrakrishNAjinAmbarau – adorned in tree-barks and deerskin as hunters

SUrpaNakhA says, “Since they are wandering in the forest and hunting wild animals, they are wearing the tree-barks and deer skin”.

SrI rAmAyaNam ayOdhyA kANdam 12-29 “sathyEna lOkAn jayathi dhInAn dhAnEna rAghava: I gurUn SuSrUshayA vIrO dhanushA yudhi SAthravAn” (SrI rAma controls everything by his truthful words, he conquers the one without wealth through his endowments, he wins over AchAryas through his service; he triumphs his enemies with his bow in the battle).

(Note from kAlakshEpam: Incident about a question relating to – perumAL sending jatAyu to paramapadham. pinbazhagiya perumAL jIyar is nampiLLai’s disciple. naduvil thiruvIdhip piLLai bhattar, who is also from a prominent lineage, was initially envious of nampiLLai’s fame and glory. One day he meets pinbazhagiya perumAL jIyar on his way to the royal assembly and takes him along. The king asks naduvil thiruvIdhip piLLai bhattar, “How is it possible for SrI rAma to send someone to paramapadham when he is incarnated as a human?”. But naduvil thiruvIdhip piLLai bhattar is not able to answer the question. At that time, pinbazhagiya perumAL jIyar tells naduvil thiruvIdhip piLLai bhattar upon his request, nampiLLai’s explanation for this using the SlOkam “sathyEna lOkAn jayathi” from SrI rAmAyaNam. The king understood that since whatever SrI rAma says is true, his words to send jatAyu to mOksham also came true. naduvil thiruvIdhip piLLai bhattar gives the rewards from the king to nampiLLai, acknowledges his deep knowledge and repents for his earlier behaviour.)

SUrpaNakhA tells kara and dhUshaNa, “They captivate helpless women with beauty, they capture enemies with their strength, and bestow grace to those seeking refuge. With their beauty, valour and compassion, they have the right strategy and action to bring everyone under their control”.

periyAzhwAr thirumozhi 4-2-2 “vallALan thOLum vAL arakkan mudiyum thangai pollAdha mUkkum pOkkuviththAn” (The one who cut the shoulders of bAnAsuran, the one who cut the head of rAvaNa, and the nose of rAvaNa’s sister)

SUrpaNakhA ridicules kara describing perumAL and iLaiya perumAL’s valour, “They are going to cut your head just like my nose. It is not possible for you to fight them”.

SUrpaNakhA thus describes perumAL and iLAiya perumAL

tharuNau rUpasampannau sukumArau mahAbalau I
puNdareekaviSAlAkshau chIrakrishNAjinAmbarau II

This completes the vyAkhyAnam for this SlOkam.

SrI rAmAyaNa thani SlOkam – 30 – AraNya kANdam 30.39 – tham dhrushtvA – Part 1

After killing kara and dhUshaNa and their 14,000 soldiers single-handedly, perumAL’s body is covered with marks of arrows and wounds from the battle. sIthAp pirAtti embraces him tightly in love and removes all the wounds from his thirumEni.

Previously, in ayOdhyA, when SrI rAma refuses to take sIthAp pirAtti along with him to the forest, she tells SrI rAma that her father would think of him as a woman in a man’s body. This incident – SrI rAma destroying fourteen thousand soldiers – is SrI rAma’s response to those words of sIthAp pirrAti.

avathArikai (Introduction)

chathurdhaSasahasrANi

SrI rAmAyaNam AraNya kANdam 26-35 “chathurdhaSa sahasrANi rakshasAm bhIma karmaNAm I hathAnyEkEna rAmENa mAnushENa padhAthinA II” (Fourteen thousand rAkshasas who are capable of terrifying actions were destroyed by SrI rAma single-handedly on-foot, on the ground).

sIthAp pirAtti felt alive only after seeing and embracing the divine thirumEni of SrI rAma who came back after destroying the 14,000 rAkshasas like hunting animals. Her divine embrace was like a remedial herb to cure those marks and wounds caused by the arrows of the rAkshasas on the tired and perspiring divine thirumEni of SrI rAma.

tham dhrushtva SathruhanthAram maharshINAm sukhAvaham I
babhUva hrushtA vaidhEhI bharthAram parishasvajE II

Word-by-Word meaning

SathruhanthAram – one who has destroyed the enemies
maharshINAm sukhAvaham – one who provides happiness to great sages
tham – that SrI rAma
dhrushtva – seeing
vaidhEhI – sIthAp pirAtti
babhUva – felt her existence
hrushtA – became happy
bharthAram parishasvajE – she embraced that husband of hers tightly

Simple Explanation

Seeing that SrI rAma, her husband, has destroyed the enemies and provides happiness to the great sages, sIthAp pirAtti felt her existence, became happy and embraced him tightly.

vyAkhyAnam for this SlOkam will be continued in the next article.

AzhwAr emperumAnAr jIyar thiruvadigaLE SaraNam

periyavAchchAn piLLai thiruvadigaLE SaraNam

Source – SrI rAmAyaNa thani SlOkam – 30 – AraNya kANdam 19.14 – tharuNau – Part 6, 30.39 – tham dhrushtvA – Part 1 Audio Video

adiyEn chithrA rAmAnuja dhAsi

Proofreading/Curating done by – kOsalEndhra rAmAnuja dhAsan, krishNan rAmAnuja dhAsan

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